Article 18- : The Church
Articles 32-36: The Disciplines
of the Church
Articles 37-39: Christians and Civil Society
Article 32: Of the Marriage of Priests
Bishops,
Priests, and Deacons, are not commanded by God's Law, either to vow the estate
of single life, or to abstain from marriage: therefore it is lawful for them,
as for all other Christian men, to marry at their own discretion, as they shall
judge the same to serve better to godliness.
Clerical celibacy a late requirement . The Apostle Peter himself married.
Clement of Alexandria mentions married priests and the 5th Century
historian Socrates refers to married bishops in the East. The Council of Gangra
in 324 anathematised those who separated themselves from married priests and
the Council of Nicea in 325 rejected a rule of clerical celibacy. Pope Gregory
the Great tried to impose clerical celibacy. The Councils of Carthage (end of 4th
C), Toledo (691-2) and Arles (early 5th C) required some clerical celibacy
but as late as the 11th C married clergy were still common in the
Western Church. Pope Gregory VII issued a decree in 1074 forbidding the laity
to receive ministry from married priests and in the English church an absolute
rule of clerical celibacy was imposed from 1102. The first Lateran council in
1123 required clerical celibacy in the whole western church. Irish clergy
including abbots were usually married with children right up to the
Reformation. 24th session of the Council of Trent in Nov 1563 upheld
clerical celibacy. Clerical celibacy helped preserve the finances of the
church. Clerical celibacy in England ended in 1547/9?. Archbishops Cranmer and
Parker had both married. By the time of Mary I perhaps 1/3 of the English
clergy had married.
1 Cor 9:5; 1 Tim 3:2, 12; Titus 1:5-6. Philip the deacon married (1 Cor
16:19)
Cf. Article 20 – the church has no power to command anything contrary to
God’s word written
On celibacy: Mt 19:1-12; 1 Cor 7:1-9
Article 33: Of excommunicated Persons, how they are to be avoided
That person
which by open denunciation of the Church is rightly cut off from the unity of
the Church, and excommunicated, ought to be taken of the whole multitude of the
faithful, as an Heathen and Publican, until he be openly reconciled by penance,
and received into the Church by a Judge that hath the authority thereunto.
Exclusion of people from Israel: Gen 17:14; Ex
12:19; Lev 7:20; Ez 10:8
Lk 6:22; Jn 9:22; 12:42; 16:2
Mt 18:15-18; 1 Cor 5; 1 Tim 1:19-20; Rm 16:17;
1 Cor 15:33; 2 Cor 6:14, 17; 2 Thess 3:6, 14; 2 Jn 10-11; Tit 3:10-11
The Book of Common Prayer – rubric before
Communion; in Communion service, after creed; burial service not to be used for
the excommunicated; Commination service
Canon B16
Cf. boycotts and sanctions
Article 34: Of the Traditions of the Church
It is not
necessary that the Traditions and Ceremonies be in all places one, or utterly
like; for at all times they have been divers, and may be changed according to
the diversity of countries, times, and men's manners, so that nothing be
ordained against God's Word. Whosoever, through his private judgment, willingly
and purposely, doth openly break the Traditions and Ceremonies of the Church,
which be not repugnant to the Word of God, and be ordained and approved by
common authority, ought to be rebuked openly, (that others may fear to do the
like,) as he that offendeth against the common order of the Church, and hurteth
the authority of the Magistrate, and woundeth the consciences of the weak
brethren.
Every
particular or national Church hath authority to ordain, change, and abolish,
Ceremonies or Rites of the Church ordained only by man's authority, so that all
things be done to edifying.
Cf. Articles 6, 20, 21. The supreme authority of
Scripture. A limited authority of the church – a desire for unity especially at
the national level. Diversity allowable. See The Book of Common Prayer, ‘On
ceremonies’. The close links between church and state in Reformation England -
order of the church backed up by the state – Rm 13:1-7; 1 Pt 2:13-14. Weak
brethren, 1 Cor 8:1-13; Rm 14:13-23. Principle of edification: 1 Cor 14:26.
Article 35: Of the Homilies
The Second
Book of Homilies, the several titles whereof we have joined under this Article,
doth contain a godly and wholesome Doctrine, and necessary for these times, as
doth the former Book of Homilies, which were set forth in the time of Edward
the Sixth; and therefore we judge them to be read in Churches by the Ministers,
diligently and distinctly, that they may be understanded of the people.
Of the Names of the Homilies
1 Of the
right Use of the Church.
2 Against
Peril of Idolatry.
3 Of
repairing and keeping clean of Churches.
4 Of good
Works: first of Fasting.
5 Against
Gluttony and Drunkenness.
6 Against
Excess of Apparel.
7 Of Prayer.
8 Of the
Place and Time of Prayer.
9 That
Common Prayers and Sacraments ought to be ministered in a known tongue.
10 Of the
reverend Estimation of God's Word.
11 Of
Alms-doing.
12 Of the
Nativity of Christ.
13 Of the
Passion of Christ.
14 Of the
Resurrection of Christ.
15 Of the
worthy receiving of the Sacrament of the Body and Blood of Christ.
16 Of the
Gifts of the Holy Ghost.
17 For the
Rogation-days
18 Of the
State of Matrimony.
19 Of
Repentance.
20 Against
Idleness.
21 Against
Rebellion.
According to Jelf, at one time during the
Reformation as many as 8000 parishes lacked preaching ministers. 1st
Book of Homilies published in 1547 under Elizabeth I. 2nd Book of
Homilies published in 1563. (Homily against rebellion written by Archbishop Parker
added in 1571).
Article 36: Of Consecration of Bishops and Ministers
The Book of
Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons,
lately set forth in the time of Edward the Sixth, and confirmed at the same
time by authority of Parliament, doth contain all things necessary to such
Consecration and Ordering; neither hath it any thing, that of itself is
superstitious and ungodly. And therefore whosoever are consecrated or ordered
according to the Rites of that Book, since the second year of the forenamed
King Edward unto this time, or hereafter shall be consecrated or ordered
according to the same Rites; we decree all such to be rightly, orderly, and lawfully
consecrated and ordered.
A reference to the Ordinals of 1550 & 1552. The second year of
Edward’s reign was 1548-9. Some had questioned its validity since it was repealed
by Mary. As the preface to the ordinal says, to be ordained it was thought
necessary to be called, tried, examined, known to have the necessary qualities
and then by prayer with the imposition of hands be approved and admitted to
office. Acts 6:6; 13:3. The 1552 Ordinal was replaced by the Ordinal attached
to the 1662 Prayer Book. Canon A8.
Article 37: Of the Civil Magistrates
The Queen's
Majesty hath the chief power in this Realm of England, and other her Dominions,
unto whom the chief Government of all Estates of this Realm, whether they be
Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to
be, subject to any foreign Jurisdiction.
Where we
attribute to the Queen's Majesty the chief government, by which Titles we
understand the minds of some slanderous folks to be offended; we give not our
Princes the ministering either of God's Word, or of the Sacraments, the which
thing the Injunctions also lately set forth by Elizabeth our Queen do most
plainly testify; but that only prerogative, which we see to have been given
always to all godly Princes in holy Scriptures by God himself; that is, that
they should rule all estates and degrees committed to their charge by God,
whether they be Ecclesiastical or Temporal, and restrain with the civil sword
the stubborn and evil-doers.
The Bishop
of Rome hath no jurisdiction in this Realm of England.
The Laws of
the Realm may punish Christian men with death, for heinous and grievous
offenses.
It is lawful
for Christian men, at the commandment of the Magistrate, to wear weapons, and
serve in the wars.
Canon A7 Of The Royal Supremacy
Authority of kings: Prov 8:15, 17; Rom 13; 1
Pt 2:13-15
On Peter: Mt 16:18.
Christ and Peter paid taxes to the king (Mt
17:24-27).
Cf. private vengeance taking and public roles
Just War
Article 38: Of Christian Men's Goods, which are not common
The Riches
and Goods of Christians are not common, as touching the right, title, and
possession of the same; as certain Anabaptists do falsely boast.
Notwithstanding, every man ought, of such things as he possesseth, liberally to
give alms to the poor, according to his ability.
Against some radical protestant groups. Acts
2:44-45; 4:32. Laws against theft and coveting and the encouragement of
almsgiving assume property rights. Acts 5:4.
Dt 15:11; Prov 19:17; Is 58:7; Mt 10:42;
25:35-40; Mk 9:41; 1 Thess 5:14; Heb 13:16; Jam 2:5
Article 39: Of a Christian Man's Oath
As we
confess that vain and rash Swearing is forbidden Christian men by our Lord
Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth
not prohibit, but that a man may swear when the Magistrate requireth, in a
cause of faith and charity, so it be done according to the Prophet's teaching
in justice, judgment, and truth.
Again against some radical protestant groups. The Article
has in mind Mt 5:33-37 and James 5:12. Dt 6:13; 10:20; Ps 22:25; 63:11; Ex
22:10-11; Jer 4:2; Heb 6:16; Mt 26:63; Rm 9:1; Gal 1:20. Examples of oaths in
the Bible: Christ said, “Amen, Amen…” (Jn 3:3, 5, 11 etc.) 2 Cor 1:23; Gen 22:16;
24:3; 21:23; 1 Sam 18:3; 20:12-17, 42; Judges 11:29-40. Jerome said, “Every
Christian man’s word should be so true, that it should be regarded as an oath.”
Oaths of allegiance and canonical obedience – see Canon
C13 and 14
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